Panchastikay

SR No.: 090326
Original Sutra Author: Kundkundacharya
Author: Shreelal Jain Vyakaranshastri
Publisher: Bharat Varshiya Anekant Vidwat Parishad
Total Pages: 421
Language: Hindi, Sanskrit
Classification: Book_Devnagari, Philosophy, & Religion
File Size: 11 MB

Page 353

पंचास्तिकाय प्राभृत
३४९
रागद्वेषपरिणामो
दिममत्वरूपविकल्पजालविरहितनिमहशुद्धात्मसंवित्त्यादिगुणसहितपरमात्मविलक्षणो मोहपरिणामो वा । पुनरपि किं नास्ति यस्य योगिनः । जोगपरिणामो शुभाशुभकर्मकांडरहितनिः क्रियशुद्धचैतन्यपरिणतिरूपज्ञानकांडसहितपरमात्मपदार्थस्वभावद्विपरीतो मनोवचनकार्याक्रियारूपव्यापारः । · इयं ध्यानसामग्री कथिता । अथ ध्यानलक्षणं कथ्यते । तस्स सुहासुहदहणो झाणमओ जायदे अगणी - तस्य निर्विकारनिःक्रियचैतन्यचमत्कारपरिणतस्य शुभाशुभकर्मेन्धनदहनसामर्थ्यलक्षणो ध्यानमयोऽग्निर्जायते इति । तथाहिं । यथा स्तोकोप्यग्निः प्रचुरतृणकाष्ठराशि स्तोककालेनैव दहति तथा मिथ्यात्वकषायादिविभावपरित्यागलक्षणेन महावातेन प्रज्वलितस्तथापूर्वाद्भुतपरमाह्लादैकसुखलक्षणेन घृतेन सिंचितो निश्चलात्मसंवित्तिलक्षणो ध्यानाग्निः मूलोत्तरप्रकृतिभेदभिन्नं कर्मेधनराशि क्षणमात्रेण दहतीति । अत्राह शिष्यः । अद्य काले ध्यानं नास्ति । कस्मादिति चेत् ? दशचतुर्दशपूर्वश्रुताधारपुरुषाभावात्प्रथमसंहननाभावाच्च । परिहारमाह- अद्य काले शुक्लध्यानं नास्ति । तथा चोक्तं-श्रीकुंदकुंदाचार्यदेवैरेव मोक्षप्राभृते—
"
'भरहे दुस्समकाले धम्मज्झाणं हवेइ णाणिस्स । तं अप्पसहावविदे ण हु मण्णइ सो दु अण्णाणी" "अज्जवि तियरण - सुद्धा अप्पा झाएवि लहहि इन्दत्तं । लोयंतिय देवत्तं तस्य चुदा णिव्वुदिं जंति ।
अत्र युक्तिमाह । यद्यकाले यथाख्यातसंज्ञं निश्चयचारित्रं नास्ति तर्हि सरागचारित्रसंज्ञमपहृतसंयममाचरंतु तपस्विनः । तथा चोक्तं तत्त्वानुशासनध्यानग्रंथे—
"चरितारो न संत्यद्य यथाख्यातस्य संप्रति । तत्किमन्ये यथाशक्तिमाचरंतु तपोधनाः'
1+
I
यत्त्वोक्तं सकलश्रुतधारिणां ध्यानं भवति तदुत्सर्गवचनं, अपवादव्याख्याने तु पंचसमितित्रिगुप्तिप्रतिपादकश्रुतिपरिज्ञानमात्रेणैव केवलज्ञानं जायते यद्येवं न भवति तर्हि "तुसमासं धोतो त्रिभूदी केवली जादो" इत्यादि वचनं कथं घटते। तथा चोक्तं चारित्रसारादिग्रंथे पुलाकादिपंचनिर्ग्रथव्याख्यानकाले । मुहूर्तादूर्ध्वं ये केवलज्ञानमुत्पादयंति ते निर्ग्रथा भण्यंते क्षीणकषायगुणस्थानवर्तिनस्तेषामुत्कृष्टेन श्रुतं चतुर्दशपूर्वाणि जघन्येन पुन: पंचसमितित्रिगुप्तिसंज्ञा अष्टौ प्रवचनमातरः । यदप्युक्तं वज्रवृषभनाराचसंज्ञप्रथमसंहनेन ध्यानं भवति तदप्युत्सर्गवचनं अपवादव्याख्यानं पुनरपूर्वादिगुणस्थानवर्तिनां उपशमक्षपक श्रेण्योर्यच्छुक्लध्यानं तदपेक्षया स नियम:, अपूर्वादधस्तनगुणस्थानेषु धर्मध्याने निषेधकं न भवति । तदप्युक्तं तत्त्वानुशासने
अंतो णत्थि सुदीणं कालो थोओ वयं च दुम्मेहा |
तपणवरि सिक्खियां जं जरमरणं खयं कुणइ ।। १४६ ।।
"
"यत्पुनर्वज्रकायस्य ध्यानमित्यागमे वचः । श्रेण्योर्ध्यानं प्रतीत्योक्तं तन्नाथस्तान्निषेधकं ।। एवं स्तोकश्रुतेनापि ध्यानं भवतीति ज्ञात्वा किमपि शुद्धात्मप्रतिपादकं संवरनिर्जराकरणं जरमरणहरं सारोपदेशं गृहीत्वा ध्यानं कर्तव्यमिति भावार्थः । उक्तं च ।

Translation AI Generated

## Translation:

**Pancastikaya Prabhruta**
349

The consequence of raga (attachment) and dvesha (aversion) is moha (delusion), which is distinct from the supreme self, characterized by the absence of the network of vikalpa (false perceptions) and the presence of qualities like pure self-awareness. Or, it is the consequence of moha (delusion). Again, what is not present in the yogi? The consequence of yoga is the activity of mind, speech, and body, which is the opposite of the nature of the supreme self, characterized by the absence of the karma-kanda (actions) of auspicious and inauspicious karma, and the presence of the jnana-kanda (knowledge) in the form of pure, inactive, and conscious evolution. This is the material for meditation. Now, the definition of meditation is stated.

**Tassuhasuhadhano jhanamo jaayade agani** - For him, the fire of meditation arises, characterized by the power to burn the fuel of auspicious and inauspicious karma, which is the result of the wonder of inactive and pure consciousness. Thus, just as even a small fire burns a large pile of grass and wood in a short time, so too, the fire of meditation, ignited by the great wind of the abandonment of the false views and kshaya (passions), and nourished by the ghee of extraordinary joy and happiness, burns the pile of karma-fuel, which is different from the root and other natures, in a moment.

Here, the disciple says: "Meditation does not exist in this age. Why? Because of the absence of the fourteen purva (previous scriptures) and the absence of the first samhana (assembly)."

The objection is countered: "There is no white meditation in this age. Thus, it is said in the Moksha Prabhruta by Sri Kundakunda Acharya:

"**Bharhe dussamakale dhammajhanam havei naniss. Tam appasahavavide na hu mannai so du annani**" "**Ajjavi tiyarana - Suddha appa jhaavi lahai indattan. Loyantiya devattan tasy chuda nivvudin janti.**"

Here, the reasoning is given: "If, in this age, there is no certain conduct as described in the scriptures, then let the ascetics practice the conduct of raga (attachment), which is devoid of restraint. Thus, it is said in the Tattvanusasana Dhyana Grantha:

"**Charitaro na santi adya yathakyatasya samprati. Tatkimanye yatha shakti macarantu tapodhanaha**"

What is said about the meditation of those who hold all the scriptures is a general statement. In the explanation of exceptions, however, only the knowledge of the scriptures that expound the five samiti (assemblies) and three gupti (secrets) leads to omniscience. If this is not the case, then how can the statement "**Tusasamsam dhoto tribhudi kevali jado**" and so on be true? Thus, it is said in the Charitrasara and other scriptures during the explanation of the five nirgratha (liberated) states, starting with the pulaka (hair-raising) state: "Those who attain omniscience after a moment are called nirgratha. Those who are in the state of kshaya (passions) are called nirgratha. Their knowledge of the fourteen purva is excellent, and their knowledge of the five samiti and three gupti, which are eight in number, is inferior.

What is said about the meditation that arises from the first samhana, which is called Vajravrishabhanaracha, is also a general statement. The explanation of exceptions is that for those who are in the state of the highest qualities, the white meditation is a rule, but it is not a prohibition for those who are in the lower states of qualities. It is not a prohibition for those who are in the lower states of qualities. Thus, it is said in the Tattvanusasana:

"**Anto natthi sudinam kalo thoo vayam cha dummeha. Tapanavari sikkhiyam jam jaramarana khayam kunai.**"

"**Yatpunarvajrakaayasya dhyanamityagame vacaha. Shrenyor dhyanam pratitiyoctum tannaathastannisedhakam.**"

Thus, knowing that meditation can be attained even with a small amount of scripture, one should accept the essence of the teachings, which is the purification of the self, the destruction of the samvara (restraint), the removal of the nirjara (decay), and the destruction of old age and death, and practice meditation. It is said: